Skip to main content

Full text of "The two hundred and fortieth anniversary of the Pittsgrove Baptist church, September 18th, 1921"

See other formats



• J)^^ 

D2 D2 
opy 1 


Two Hundred and Fortieth 

" ^ Pittsgrove Baptist Church 

1 ^ J 

September 18th, 1921 


0) aj T3-a 0) 
o o "^ 



Oi % o 


01 0) 

o __ 

0; 0) cs 

+-> X i-H X 

^ 1^ o 


•^ o 


a o 

■(-> (1) 


w o 




o >. 

3 "- 


bo > 

— S-i o " 

g „ w 

° 3- 

oS C 

3 OQ in c' 

to fii 



^ 5 <= 2i ^ 
"SOQ ^ 

S - 

03 '" 

o C- 

u a; 


Historical Sermon Delivered at the Morning Service of the Two Hundred 

and Fortieth Anniversary of the Pittsgrove Baptist Church September 18th, 

1921, by the Pastor, Rev. Joshua E. Wills, D. D. 

"Hitherto hath the Lord helped us." The text beloved, 
is recorded in 1st Samuel, Chapter 7, verse 12, It is not 
our purpose at this time to give an extended recital or ref- 
erence and notice of the Lord's gracious dealings with the 
Israelites of old, interesting as the narrative is. Our pur- 
pose is to give merely a scriptural setting, with an histori- 
cal background, as it were, to the matter we have in mind 
today, as we gather this beautiful morning to celebrate 
the Two Hundred and Fortieth Anniversary of the Pitts- 
grove Church. 

The history of the people of God, all along the trail 
of the ages, has ever been associated with trials and ex- 
periences very similar to our forbears of ancient days. 
The story of Israel's perambulations are in a measure but 
the often repeated and re-inacted journeyings of the 
traveler Zionward. Israel's Prophet could declare, "Hith- 
erto the Lord hath helped us;" and so too the Church of 
Christ found her strength and solace in the unfailing grace 
of the Lord Jesus, amid all the changing relations of life. 

First things first, and the way to begin anything is 
to begin at the beginning. The first known discoverer 
of the American Continent, it is claimed with some war- 
rant of acceptance, was John Cabot, an Englishman, ac- 
companied by his son Sebastian, who left England in the 
late 1500, several years prior to Christopher Columbus 
or Americus Vespucius on their voyages of discovery and if 
old English documents are creditable, there were aboard 
that ship men who joined John Cabot's expedition. Bap- 
tists from the Southwest of England and the Welsh prin- 
cipalities. Later there was John Patient, a Baptist, who 
accompanied the Dutch navigator. Captain Cornelius 
Jacobesen Mey in 1614; and there was a Welsh Baptist, 
John Morgan, who accompanied the Dutch Commander 
De Vries, who commanded the ship "Squirrel", who in- 
formed the British of the killing of the crew of the English 
shallop and of her burning to the water's edge. De Vries 
followed Mey twelve years later, so the Baptists are not 
poachers in other's preserves when it comes to early Amer- 
ican discoveries. The Baptists were prior to the Episco- 
palians, because there were no Protestant Episcopal 
Churches until 1531 (see British Parliamentary enactment, 
statute 37, chapter 17) ; there were no Presbyterians un- 
til 1560, founded at Scotland (see General Assembly). 

There was no Methodist Church until 1787, which was 
founded at Baltimore. There were no Roman Catholic 
Churches allowed in Jersey and in many of the Colonies in 
the early formative period, save in Maryland. So Bap- 
tists had a field of operation, notwithstanding their later 
persecution at the hands of the various Protestant Bodies 
of later organization and origin. 

Baptists trace their origin, not by the marks of a 
World-patterned heredity, but by the distinctive New 
Testament, "Primitive Christianity," as freed from all the 
man-evolved. World-patterned conception, "after the ru- 
diments of men, and not after Christ." Baptists are not 
so much concerned about a geneological descent as tliey 
are about the reproduction of the Christ life, in the Be- 
liever. There aim and object, all down the trail of the 
Ages, has ever been to adorn the Doctrine of God our Sa- 
viour and give no place to the "enticing words of man's 
wisdom" with their accompanying will-worship and eccle- 
siastical parade, with its Holy days and ceremonial ob- 
servances. To the Baptist, the religion of the Lord Jesus 
Christ is a new life, begotten by the Holy Spirit, and "if 
a man be in Christ, he is a new Creation," and "if a man 
have not the spirit of Christ, he is none of His." It is 
Christ in you; the hope of Glory the test of Discipleship. 
The Baptists have ever continued in the Faith, once de- 
livered to the Saints and believe obedience is better than 
sacrifice, and stood loyal to its acceptance of One Lord, 
One Faith, One Baptism, One Saviour and Redeemer of 
all believers. The Baptists down the trail of the ages, 
have obeyed the apostolic injunction, "Keep the ordin- 
ances as I delivered them unto you," in their apostolic 
purity and agreeable to the practice of the Primitive 
Apostolic Church. With this in mind, we now give at- 
tention to the 240th anniversary of the Pittsgrove Church. 

The History of the Pittsgrove Baptist Church had its 
inception in the early days of the "Stuarts," that unique 
era of English history so significant and important in the 
religious and civic life of Protestantism. 

The itinerant preachers from the Continent had 
spread the glad tidings of the Gospel among the masses 
of the English speaking people and had created a desire 
for the Bible to be received as an article of religion in the 
established Church of England, much against the express- 
ed wishes of the Anglican Clergy (see Bishop Short's His- 
tory Church of England). The attempt to suppress the 
reading of the Bible by the Anglican Clergy led to much 
opposition and unrest. This found expression in various 
groups throughout the British Realm and among the little 

jAN 12 

groups in the forefront were the men of Scrooby, whose 
leaders were those heroic men, who have become famous 
in the annals of American History and known as the Pil- 
grim Fathers. All honor to the Pilgrim Company and 
the memory of the Mayflower, but much as we admire and 
esteem the Pilgrim Fathers, there were other heroic spirits 
in that formative era of our colonial history, who have 
passed to their rest and reward all but unnoticed. Among 
them was the Pioneer Baptist preacher, Rev. Thomas 
Patient who visited the colonies prior to Roger Williams 
and preached the Gospel in the Old Colony, and was 
driven out to seek home and asylum elsewhere. Patient 
in 1629 preached to the Lenape Tribe of Indians and later 
wended his way to Virginia, where he received a similar 
reception from those Anglican Cavaliers that had been 
meted out to him by his Puritan Brethern. 

Thos. Patient retraced his steps and sought and found 
a hospitable reception at the hands of the Red Indians in 
the woods (see Brown's History of the Rise and Progress 
of the Baptists in Ireland; or Pittsgrove, page 69; iSFew- 
man's Notes, page 23). Prior to Patient, a loyal Gospel 
loving Dutchman crossed from Manhattan to the newly 
formed settlement at Bergen, where our good Dutch 
brother, Routige, in 1614, preached the "Word of Life" 
and began a work of promise until he was suddenly called 
up higher. 

Thomas Bradford Fordham, of Salt Ash, Devonshire, 
England, a Baptist minister, settled in Virginia and began 
a labor among the Colonists, but incurred the displeasure 
of the Anglican Clergy, who led an infuriated mob to 
drive him and his son from their home. Fordham settled 
in Virginia in 1636, and took up land later in New Cesarea, 
now New Jersey, in 1676, at Oldmans where he and his 
son labored in the Gospel, both with the white settlers 
and the Indians (see Fordham's deed to William Kelly, 
for 13 pounds deed executed by his grandson in 1738), 
(Note — The Baptists of Oldmans, in or about 1745, dis- 
banded and sought fellowship in the Pittsgrove Baptist 
Church — see record of the late Ebenezer Sheppard, 
Church Clerk). 

Rev. Thomas Hatcham ministered at the Baptist 
Meeting House in 1680; settled in South Jersey in 1678; 
sold his farms October 1711 (see record and family his- 

In the early formative days of our Colonial history 
there were many little groups or companies of Christians 
scattered through the Wilderness, whose entire time was 
occupied in clearing their lands, and providing for their 

wants. There were no Associational gatherings. They 
were unaffiliated and independent in that era. Elizabeth- 
town was far removed. Travellers endured hardship and 
privation. Marriages were expensive, and bonds were re- 
quired in proof of ability to support the wife. 

One Thomas Killingsworth arrived from England 
with his scholastic ability and legal training. A new era 
developed. The Baptists of that formative day and sub- 
sequent time were and are, much indebted to this wise and 
able Christian gentleman, who wrought such a splendid 
service for the cause of soul liberty. When Thomas Kil- 
lingsworth preached to the Indian Tribe, he was amazed 
to find the older Indians had heard about Jesus, through 
the Deep Water Jesus Man of Many Moons. This heroic 
preacher left his impress on the religious life of his times 
more than any other preacher of that notable era. Kil- 
lingswor-th extended his itinerary over a wide stretch of 
the settlement. He ministered at Middletown in 1688, 
and later at Pittsgrove and Cohansey. He formed the 
Church at Salem about 1706. A great leader, a fine scho- 
lar, an humble minister of the Lord Jesus. 

Killingsworth was followed by various ministerial 
brethern, among them was Rev. Brooks, from Ireland, 
Rev. Kelsey, also from Ireland; Rev. Jenkins, from Wales, 
and Rev. Smalley, of the Colony. All labored with much 
acceptance, when lo! the lean time came with its dark 
cloud that overspread the spiritual horizon. The Pro- 
British sentiment was very pronounced in the colony. 
The settlers had their trying experience with the Dutch 
at Manhattan and the French at New Orleans and the 
Ultra Catholic Spaniards, of Florida and the Great South- 
west, the wilderness beyond. The settlers were largely 
British, not only by birth and citizenship, but because of 
the distinctive Protestant characteristics of the British, 
contrasted with the other nations who were Catholics with 
the exception of the Dutch. 

A new and trying spirit appears at this juncture in 
the person of John Wills, a preacher of singular ability, 
who was born above Burlington, the son of the distinguish- 
ed James Wills, of great political fame, and an officer of 
our Pre-Revolutionary Government. The Rev. John Wills 
was decidedly and very pronounced Pro-British, and went 
to England rather than support the patriots who were 
now very actively engaged in exciting and spreading Re- 
volutionary ideas broadcast, causing the taking a stand, 
either for, or against the British King. John Wills ga- 
thered a number of dissatisfied and kindred spirits and 
went to England where he became a pastor and later serv- 

ed a Church at Oakingham, where he also opened a school 
for "Young Gentle Folks." (See English minutes for 
1787, page 9). 

It was during this exciting and trying time the Pitts- 
grove Baptist Church suffered great numerical losses, and 
about 1759 or 1760 the "Feeble Folks" sought and found 
fellowship with the brethern at Cohansey and continued 
with the Cohansey Church until 1771, when the changed 
conditions in the Colony warranted them in asking for 
letters to re-establish themselves as an independent 
Church and right here it is worthy of note, to say much 
confusion and misunderstanding have taken place, due to 
the fact that the prior organization of the Pittsgrove 
Baptist Church has been overlooked. 

In further corroboration of the prior origin of the 
Pittsgrove Church to the year 1771, the Pittsgrove Baptist 
Church bought land in 1729, (see deed) ; and also bought 
land at Scultown in 1738 (see deed) ; and in 1740 erected 
a Meeting House and set apart a brother to work at the 
ministry at Scultown. In 1743 the Old Log Meeting 
House was removed and the beloved Rev. Robert Kelsey 
led in erecting on the same spot, a frame building, well 
and securely framed together of good oak hewed timber, 
the new building being of considerable dimensions. 

Records show that the home of the Rev. Robert Kel- 
say was burned down in the winter of 1740, said parson- 
age being located above the Pole Tavern Road. 

The marble block that is placed in the front of the 
Old Brick Church Building refutes the statement that 
Pittsgrove Church had its origin in 1771. The inscrip- 
tion cut in the block and placed in the building at the erec- 
tion reads: "This Baptist Building was founded in 1743 
and rebuilt in 1811." 

The Indian name of New Jersey was Schequicktrans. 
The Dutch called it New Netherlands, while the early 
settlers called it New Cesarea, and it became known and 
continues to be the renamed State of New Jersey, in honor 
of Sir George Carteret, former Governor of the Isle of 
Jersey, and one of the original proprietors. The Rev. 
John S. Eisenburg began his ministerial labors in 1837 and 
during his pastorate he gave much consideration to his- 
torical matters and in a communication to Ebenezer Shep- 
pard. Church Clerk, dated 1872, wrote of the early found- 
ing of the Old Log Meeting House. A reference is also 
made to Rev. Thomas Bridge, an English brother who set- 
tled in or near Fairfield, which in those days was the 
County Seat. He was of prior days to Rev. Joseph Shep- 

pard with whom he corresponded. It is claimed with some 
show of acceptance and credibility that Bridgeton took 
its name from the Rev. Thomas Bridge. A Baptist Meet- 
ing House was at Back Neck in the early days of 1692. 

Some confusion and misunderstanding have been for 
years in the minds of our friends to satisfactorily reconcile 
the difficulties that gathered around and about the name 
Cohansey. Was it a location, a district in Salem County, 
or was it the name in the early days of a family of Indians 
of the Lenape Tribe who roamed throughout all the South 
and West Jerseys, from Cape May Point to the Upper 
Delaware? If we are correctly informed there was no 
such locality as Cohansey. Originally it may have been 
the name of the Indian Tribe, who gave this name to the 
creek or river. There was no Roadstown. It is of sub- 
sequent data. There are no records extant, we are in- 
formed, that can possibly locate the place of the original 
Cohansey Meeting House. Cohansey was a name given, as 
we have already said, to a large territory in Southern Jer- 
sey and later localized. We are constrained to believe the 
Old Log Meeting House, situated on the Kings Highway 
was the original Cohansey Place of Worship. 

It should be borne in mind that the early groups of 
Colonial Baptists were unaffiliated. There were no asso- 
ciational connection or organization until a later date. 
As late as 1688 there were only thirteen known Baptist 
Churches in the colonies. There were unquestionably 
many unnumbered and unknown bodies who held forth 
the "Lamp of Life in the New World," just as there were 
in Germany and other continental European countries, 
who came to the forefront when the reformation became 
a factor in the religious life of the times. 

There were laboring, unknown and unhearalded 
men in the Gospel Ministry, who toiled at farming 
during the week days and on the Lord's Day preached 
the Old Gospel. Some of those noble heroic spirits of 
that formative era have come to notice only of compara- 
tive recent date. 

It may be pardonable for me, a descendent of the 
Wills family, who became so prominently connected 
and identified with the early history of our State of New 
Jersey, if you will look at Aaron Leaming's grants and 
concessions of New Jersey for 1664 to 1682, you will 
see that the Wills family took no small place in the 
public notice of that era. Many of them were among 
the first office holders and legislators of the Colony. 
Lemuel Wills, a clergyman of the Church of England, was 
imprisoned in England in 1644 and his son settled in Jer- 


sey and was among the earliest settlers and land owners 
of that day. It was the descent of this Wills family, the 
Rev. John Wills, though born in Jersey and was Pro-Bri- 
tish and gathered about him a company that went to 
England, where he, John Wills, became a Bantist Pastor 
in England, and later at Oakingham, in Berkshire, and 
taught a select school for Gentle Folks that he founded 
there. John Wills was one of my progenitors. 

It is difficulf to trace Colonial History in our own land, 
because of the fragmentary historical documents. Our 
settlers and pioneers were devoted to clearing their lands 
and following husbandry, and not so much concerned 
about public affairs and events. That was reserved for 
a later era. 

The young swains visited this old Church from all 
parts of the countryside (see Pittsgrove, page 83). The 
frame building was removed to Yorktown and a sub- 
stantial red brick building was erected during the minis- 
try of the Rev. Charles Kane, 1843. The large and mo- 
dern auditorium was erected during the pastorate of the 
Rev. Levanus Myers. There have been in continuous suc- 
cession, twenty-six pastors serving the Church since the 
re-organization in 1771 and prior to its re-organization 
the ministry is of irregular date and extent and in common 
with the larger company of Baptist unconcerned. The old 
pre-revolutionary Baptist Church Clerks were not given to 
writing and keeping their Church records with a view to 
informing future posterity, as it was simply a matter for 
the convenience of the local Church. 

It is claimed, and that with a fair warrant of accep- 
tance, that the Baptists are so busy in making history they 
have little or no time for repeating it. 

The Pittsgrove Church was especially fortunate in 
having among their number a man of unusual calibre, 
whom they elected Church Clerk. Mr. Ebenezer Shep- 
pard, who was a graduate of Brown in 1838, took his de- 
gree and entered his profession as a lawyer. Much of 
the conveyancing in South Jersey was done by Mr. E. 
Sheppard and the records of the Pittsgrove Church is a 
monument to his painstaking and scholastic ability. Few 
indeed, of our Baptist Churches, have Church records 
comparable with the Pittsgrove Baptist Church, and those 
records are supplemented by rare old documents and 
deeds of the pre-revolutionary era which add a singular 
value in their confirmation of the early history of the 
Pittsgrove Baptist Church. 

It is of especial interest to the student of our early 

formative Baptist history to follow the labors of Rev. 
Thomas Patient, the remarkable and unique character of 
our colonial days. 

Rev. Thomas Patient was the son of John Patient, 
an English ex-Naval Officer. He was of a good family 
connected with the "Quality," born in Devonshire, Eng- 
land, and educated at Winchester for the Establishment. 
His father, John Patient, who was of pronounced religious 
convictions, left England owing to the corrupt lives of the 
clergy and sought fellowship with the French Protestants 
at Rochell. France, where he tarried for a brief season, 
mingling with the French brethern in their endeavors for 
the Reformed Religion. John Patient was an Englishman 
and found the French ideas decidedly foreign to him. He 
returned to England and became associated with the men 
of Scrooby, and went over to Holland, where he became 
acQuainted with Cornelius Jacobsen Mey. the celebrated 
Dutch navigator, who was a pronounced Protestant and a 
kindred spirit with John Patient. Sir Walter Raleigh's 
reports of the New World's wonders were at that time at- 
tracting the attention of the known civilized World, es- 
pecially of the British Isles and Holland. 

Great enterprises were embarked, among them the 
Dutch Indian trade. Holland then carried the "broom 
at the masthead of her ships," signifying she swept the 
seas and bid defiance to all comers on the ocean waves. 

Captain Mey visited the New World and came up the 
Delaware in 1614, accompanied by John Patient as his 
chief mate. On Captain Mey's return, John Patient ac- 
companied him and did much toward influencing the men 
of Scrooby, who had settled in Holland, to fix their eyes 
toward the land beyond the seas. On John Patient's sec- 
ond visit to the New World he became much impressed 
and prevailed on his son. Rev. Thos. Patient, who had left 
the Episcopal Church because of his accepting the New 
Testament teachings on Baptism (see Brown's history of 
the Rise and Progress of the Baptists in Ireland, and Cath- 
cart's Encyclopedia). On Thomas Patient's visit to the 
Colonies he met anything but a cordial reception at the 
hands of his fellow colonists (see Pittsgrove, page 69). 
Thomas Patient returned to England in 1629 or the early 
1630 and became identified later with William Kiffin, and 
was among the signers of "Bleeding Hearts," and also 
took a prominent part in the great religious controversies 
then rampant in London especially, and throughout the 
British Isles, as well as upon the Continent. In Oliver 
Cromwell's time, and of Charles 1st, the round heads 
lead in the religious affairs, largely led by the Presbyter- 


ians, who took over many of the Parish Churches. The 
Baptists also played a very important part and especially 
active was Thomas Patient, the co-pastor with William 
Kiffin at Devonshire Square Baptist Church, London, Eng- 
land. On the Proctor Cromwell's going to Ireland in 1654, 
to punish the Irish for the awful massacres of 1644, Patient 
accepted the appointment to the Dublin Cathedral at a 
salary of £200 per annum, when Cromwell drove out the 
Anglican Clergy from their livings in the Establishment. 
On Cromwell's return to England, Patient began a very 
extensive preaching itinerary thru the South and South- 
west of Ireland, especially through the Galty mountain 
district, and among the Churches formed and organized 
was the Church at Clough, Keating County, Tipperary. 
The Irish Nobleman, Sir Robert Carr, gathered a company 
of Protestant Irish and formed what is known as Carr's 
expedition, in 1664, and among the company were some 
Irish Baptists from Clough Keating Church, who came and 
settled in South Jersey and formed the nucleus around 
which gathered the Baptists that finally developed into 
the Pittsgrove Baptist Church. 

A Log Meeting House was erected on the King's 
Highway in 1681, and was later demolished after years 
of blessed usefulness. The Pittsgrove history is inter- 
woven with the pre-colonial era and the Revolutionary 
days. The old cemetery contains the graves of many of 
the Patriots of 1776 and of prior times. 

The history of the Pittsgrove Church is worthy of 
mention in the annals of our American Church life. Few 
indeed, of our Baptist Churches enjoy a record compar- 
able with the early days of this Christian company that 
gathered to worship the Lord in the formative era of our 
colonial history, and few indeed, have enjoyed the ser- 
vices and fellowship of a more self-sacrificing, loyal, de- 
voted ministry, who through winter storm or summer sun- 
shine, preached the "Word of Life." 

The old Church has put on new vigor and is in line 
for greater things for the Lord Jesus, and the making 
known the purpose of His grace, to the uttermost bounds 
of the Earth, through the missionary enterprises of the 
Baptist fraternity, and the loyalty of its membership to 
the community where it has held forth the lamp of life 
for 240 years of loyal ministry to the truth as it is in Jesus. 

The Hymn, especially composed by the Rev. 
Broxhome, of New York State, was sung at the services. 



"Our Old Church Home" 

(By Rev. Thomas Broxhome. Air: "Home, Sweet Home") 

Mid chapels and churches, where'er we may roam, 

There never is a place like our old Church home, 

A sweetness in worship we seem to find there. 

Which, seek where we may, is ne'er met with elsewhere. 

Home, home, old Church home, 
There never is a place 
Like our old Church home. 

A sight of its humble form does our hearts good ; 
The sound of its bell cheers as nothing else could. 
Without and within there's a charm to the place, 
Which, roam where we may, time can never efface. 

A homeness prevails when we worship God there! 

Oh, how well we know it — it's felt in the prayer, 

The Scriptures that's read, and the sermon preached then. 

It's heard in the hymns and the final Amen! 

This appropriate selection was eff'ectively and beauti- 
fully rended by the augumented choir, with instrumental 
accompaniment, to the great delight of the large congre- 
gation present. 

The Hymns, "O, God, our help in ages past, our hope 
for years to come;" "How firm a foundation, ye saints of 
the Lord," and "My Country Tis of Thee," were rendered 
by the congregation, the choir assisting. 

The Bible used on this occasion was the Breeches 
Bible of 1610, used by the sainted John Robinson August 
15th, 1620, on the Pilgrim Fathers boarding the May- 
flower then riding at the quay, from the "East Gate," 
Southampton, England. The Scripture read by John Rob- 
inson was the 90th Psalm, and the same Psalm was read 
at our Two Hundred and Fortieth Anniversary — "Thou 
hast been our dwelling place in all generations;" so ap- 
propriate for this occasion. We rejoice today and cry, 
"Hitherto hath the Lord helped us." 


The historic Documents in the possession of persons, 
residents of Pittsgrove and vicinity, are of great value as 
being corroborative of the early history of Pittsgrove Bap- 
tist Church, whose beginnings were so closely associated 
with that formative era of our Colonial life. Those docu- 
ments present an irrefutable proof of the credibility of the 
early organization and association of Ye Baptist forebears 
with those prior-Revolutionary days. 

Records show that Pittsgrove joined hands with their 
Irish brethren at Clough Keating's Baptist Church as late 
as 1854 and correspondence had been enjoyed with the 
brethren of the Emerald Isle for many years; indeed until 
the Clough Keating Church disbanded. An incident of 
more than passing interest took place at our 238th anni- 
versary when the venerable deacon, Joseph Morgan, re- 
lated his experience of 84 years ago and told of his grand- 
father speaking of the old log meetinghouse and the log 
school buildings that he attended with Isaac Sickler and 
Mary Harris; all of the aforesaid were over 80 years of 
age. Governor Runyon, who delivered the oration on 
that occasion, commented on the venerable trio testimon- 
ies as being "unimpeachable." 

There is no record at Salem of a log schoolhouse be- 
ing there, yet here is the testimony of three living wit- 
nesses who attended the log schoolhouse eighty-four years 
ago and further explained where the "King's Highway" 
was located and how they were familiar with the locality. 

Deacon Harry P. Gray said that a relative of his, an 
old lady, stated that she in her youth remembered seeing 
General George Washington on the Nelson Farm with 
other officers. The Pole is an historic center, unique in 
American history. Here the first military organization 
was organized and the first liberty pole erected. Surely 
with such a glorious, historic heritage, we can rejoice to- 
day and declare with God's ministers of old, "Hitherto the 
Lord hath helped us all along the trail of our unique and 
remarkable history of 240 years." 

At the afternoon rally services, choice selections of 
instrumental and vocal music were rendered and the aug- 
mented choir added to the service of song, to the delight 


of the congregation assembled. The Rev. Thomas P. 
Holloway delivered an eloquent sermon appropriate to 
the celebration, in which he complimented both pastor 
and people for the wonderful continuance of the interest 
in the old Church, whose later days were among the 
brightest of its history, unique and glorious in its record 
of the days of yore. 

Addresses were delivered, expressive of the good and 
great things accomplished by the worthies whose names 
are fondly cherished by the Baptist fraternity and neigh- 
boring communities. The Rev. George M. Owen, of Co- 
hansey, brought greetings. The Rev. C. Harold Thomp- 
son, of Woodstown, paid a fine tribute to the history 
of the Church. Rev. Frank Stanton, of Salem, gave 
a stirring address on the value of loyalty to the Truth, 
Mr. Minch, of Bridgeton, extended congratulations. The 
rally exercises closed with the pastor giving the prayer 
and benediction. 

Congratulatory letters were received and read by the 
Church Clerk, Warren Shafer, Esq., at the afternoon rally 
session from the following: Hon. John Wanamaker, 
Hon. Charles Evans Hughes, Secretary of State ; Woodrow 
Wilson, President Harding, Hon. John Warren Davis, 
Judge of U. S. Court of Appeals; the Philadelphia Baptist 
Members Conference, et. al. 

NOTE: The publication of this Historic Sormon and Rally Day exer- 
cises of our Two Hundred and Fortieth Anniversary is made possible 
through the generosity of a dear friend, whose friendship and acquaintance 
I have enjoyed for many years — Mr. Chas. L. Kuen, of Melrose Park, Pa., 
whose sainted grandparents are resting in the old Cemetery awaiting the 
Blessed and Glorious summons to come up Higher. 


J2 h-l P 

>a ^- o rr 

-i 3-S t" 

?^' 5' «^ o- 

. sa <j 2" 

^ s ■ "> 
g » ft. 

C 3 fc 

r+ C^. C n- 


3 Sg^ 

3 03 I* O 


cfi J^ C 



3 ft> c n> 

2 ^ '^ ^ 

ce w C C 

o 3 ;;-TO 
^^ ^ 

(T> < 3 ra 

OO t» 
^» 3 ft> 

o "! 9? r:;; 

i-( (0 I 

'< <-!- M 

6= 3- P 

® :i<t. 2 

32 3: 
•3 O 

3 '^ 

O t/i 

3- ►-►> 


• C/3 •— ' 

, ^-* /TV 


014 206 202 1 



Rev. Joshua Wills, D.D. 


Harry P. Gray, Benjamin Bassett, Cerio Miller, 

Harry K. Watson, Warren Shafer 


Warren Shafer 


Samuel Denelsbeck, Claude Remster, Harry K. Watson, Cerio Miller, 
Benjamin Bassett, Wm. C. Hawn, Jeremiah Foster 

Claude Remster 

Walter Garrison 

William C. Hawn 

Orville Watson 

Miss Gertrude Bassett